Homilies on Second Corinthians

^3. Since then “the things that are seen are temporal, but the things that are not seen are eternal,” let us look to them. For what excuse even can we have, if we choose the temporal instead of the eternal? For even if the present be pleasurable, yet it is not abiding; while the woe it entails is abiding and irremissible. For what excuse will they have who have been counted worthy of the Spirit and have enjoyed so great a gift, if they become of grovelling mind and fall down to the earth. For I hear many saying these words worthy of all scorn, 'Give me today and take tomorrow.' 'For,' says one, 'if indeed there be such things there as you affirm, then it is one for one; but if there be no such thing at all, then it is two for nothing.' What can be more lawless than these words? Or what more idle prating? We are discoursing about Heaven and those unspeakable good things; and you bring forth unto us the terms of the race-course, yet art not ashamed nor hidest your face, while uttering such things as befit maniacs? Blushest thou not that art so rivetted to the present things? Will you not cease from being distraught and beside yourself, and in youth a dotard? Were Greeks indeed to talk in this way, it were no marvel: but that believers should vent such dotage, of what forgiveness does it admit? For do you hold those immortal hopes in utter suspicion? Do you think these things to be utterly doubtful? And in what are these things deserving of pardon? 'And who has come,' says one, 'and brought back word what is there?' Of men indeed not any one, but God, more trustworthy than all, has declared these things. But you behold not what is there. Neither do you see God. Will you then deny that there is a God, because you see Him not? 'Yes,' he replies, 'I firmly believe there is a God.' If then an infidel should ask you, 'And who came from Heaven and brought back word of this?' what will you answer? Whence do you know that there is a God? 'From the things that are seen,' he answers, 'from the fair order existing through the whole creation, from its being manifest to all.' Therefore receive also in the same way the doctrine of the judgment. 'How?' he asks. I will question you, and do thou answer me. Is this God just, and will He render to each according to his deserving? Or, on the contrary, does He will the wicked should live happily and in luxury, and the good in the contrary things? 'By no means,' he answers, 'for man even would not feel thus.' Where then shall they who have done virtuously here, enjoy the things that be good? And where the wicked the opposites, except there is to be a life and retribution hereafter? Do you see that at present it is one for one, and not two for one. But I will show you, as I proceed, that it is not even one against one, but it shall be for the righteous two for nothing; and for the sinners and these that live here riotously, quite the contrary. For they that have lived riotously here have received not even one for one; but those who pass their life in virtue two for nothing. For who are at in rest, they that have abused this present life, or they that followed heavenly wisdom? Perhaps you will say the former, but I prove it of the latter, summoning for my witnesses those very men that have enjoyed these present things; and they will not be so shameless as to deny what I am going to say. For oftentimes have they imprecated curses upon matchmakers and upon the day that their bridal chamber was wreathed, and have proclaimed them happy who have not married. Many too of the young, even when they might have married, have refused for no other reason than the troublesomeness of the thing. And this I say, not as accusing marriage; for it is “honorable;” but those who have used it amiss. Now if they who have lived a married life, often considered their life not worth the living; what shall we say of those who have been swept down into whores' deep pits, and are more slavishly and wretchedly treated than any captive? What of those who have grown rotten in luxury and have enveloped their bodies with a thousand diseases? 'But it is a pleasure to be had in honor.' Yea, rather, nothing is bitterer than this slavery. For he that seeks vain honor is more servile than any slave, and desirous of pleasing any body; but he that treads it under foot is superior to all, who cares not for the glory that comes from others. 'But the possession of wealth is desirable.' Yet we have often shown that they who are loose from it and have nothing, enjoy greater riches and repose. 'But to be drunken is pleasant.' But who will say this? Surely then if to be without riches is pleasanter than to have them, and not to marry than to marry, and not to seek vainglory than to seek it, and not to live luxuriously than to live so; even in this world they who are not riveted to those present things have the advantage. And as yet I say not how that the former, even though he be racked with ten thousand tortures, has that good hope to carry him through: while the latter, even though he is in the enjoyment of a thousand delights, has the fear of the future disquieting and confounding his pleasure. For this, too, is no light sort of punishment; nor therefore the contrary, of enjoyment and repose. And besides these there is a third sort. And what is this? In that the things of worldly delight do not even while they are present appear such, being refuted both by nature and time; but the others not only are, but also abide immovable. Do you see that we shall be able to put not two for nothing only, but three even, and five, and ten, and twenty, and ten thousand for nothing? But that you may learn this same truth by an example also—the rich man and Lazarus,— the one enjoyed the things present, the other those to come. Seems it then to you to be one and one, to be punished throughout all time, and to be an hungered for a little season? To be diseased in your corruptible body, and to scorch miserably in an undying one? To be crowned and live in undying delights after that little sickness, and to be endlessly tormented after that short enjoyment of his goods. And who will say this? For what will you we should compare? The quantity? The quality? The rank? The decision of God concerning each? How long will you utter the words of beetles that are for ever wallowing. in dung! For these are not the words of reasoning men, to throw away a soul which is so precious for nothing, when there needs little labor to receive heaven. Will you that I teach you also in another way that there is an awful tribunal there? Open the doors of your conscience, and behold the judge that sits in your heart. Now if you condemn yourself, although a lover of yourself, and canst not refrain from passing a righteous verdict, will not God much rather make great provision for that which is just, and pass that impartial judgment upon all; or will He permit everything to go on loosely and at random? And who will say this? No one; but both Greeks and barbarians, both poets and philosophers, yea the whole race of men in this agree with us, though differing in particulars, and affirm that there are tribunals of some sort in Hades; so manifest and uncontroverted is the thing.